All Came from the Dust

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173) “All came from the dust and all return to the dust.” “All came from the dust,” even the wheel of the sun. The dust is that dust under the holy Throne, Bina. “All came from the dust” is Malchut, and “Even the wheel of the sun” is Tifferet. But is it not to the contrary, that Malchut emanates from Tifferet? This refers to the Malchut in Bina, which is above Tifferet, and from whom everything comes, even the wheel of the sun, Tifferet.

174) “All came from the dust.” The place that gathers everything is Malchut. Trails go out to the right and to the left, assembling to illuminate on all sides, like this dust that is thrown in every direction. Hence, “All came from the dust and all return to the dust.” Accordingly, since dust means Malchut, why is it said that under the holy Throne is the Malchut in Bina?

175) However, “From the dust” means from the dust in the holy Temple, Malchut. This dust is from a high dust, from Bina. This is so because as there is the action below in Malchut, it is also present above, in Bina. Dust is the dust of the Temple, since the world, Malchut was created with HeyBina. Hence, even the wheel of the sun was from the dust, as it is written, “These are the generations of the heaven and the earth when they were created,” meaning BeHey Bera’am [He created them with Hey]. Thus, the heaven, too, which are the wheel of the sun, were created with Hey, and therefore all was from the dust. Dust is that one which is under the holy Throne, Bina.

Dust is the Malchut that is mitigated in Bina, which is called “the dust of the Temple.” When Malchut rose to be mitigated in Bina and received the form of Bina, they were both incorporated in one another. And as the Malchut received the form of BinaBina, too, received the form of Malchut. Dust received its form from the high dust, from Bina, and the act of association in both Malchut and Bina is called “dust.” It was said that the world, Malchut, was created in HeyBina. This refers to the act of associating Malchut with Bina, who is called Hey, from which the world was created. This is so because were it not for this action, the world would not be able to exist, as it was said, “He created them with Hey.”

Hence, even the wheel of the sun was from the dust, since Tifferet, too, which is implied in the wheel of the sun, came out of this act of association, where the dust under the holy Throne, Bina, is called “a throne to the Hochma.”

176) It is written, “You are all beautiful, my wife, and there is not a flaw in you.” You are all beautiful” is the Assembly of Israel, Malchut. “And there is not a flaw in you” is the Sanhedrin, who are opposite the seventy-two names in Malchut. Essentially, they are seventy, opposite the seventy souls that went down with Jacob and the Creator over all of them, hence they are seventy-two. For this reason, there is no search for flaws from the Sanhedrin and above.

177) “And you will be to Me a kingdom of priests and a holy nation.” “A kingdom of priests’ is as it is written, “This is the anointing of Aaron and the anointing of his sons.” “This,” Malchut was anointed by Aaron, since when the Assembly of Israel, Malchut, was blessed through the priests, she was named after them, as it was written, “A kingdom of priests.”

178) It is not called “The kingship of priests,” but “A kingdom,” since the priests, the Hesed, ordained her by extending Hassadim to her, and the Hochma in her dresses in Hassadim, and then she illuminates and rules. They made her stronger than all. However, she is not called “kingship of priests,” since with respect to her being extended from the heaven, ZA, she is called Malchut [kingdom], meaning “the kingdom of heaven.” And here she is called “a kingdom,” that the priests ordained her and connected her with the king, ZA. Then, when she bonded with ZA, she rules over all the king’s treasures, rules over all the kings arms, rules the upper ones and the lower ones, rules over the entire world.

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